The Wounded-Healer: Research Project Proposal Master of Counselling by Debbie Irvine
- Debbie Irvine
- Nov 10
- 20 min read
HEALING THROUGH WISDOM (David Williams of Gilimbaa)
Royal Brisbane Hospital, Australia.
The Wounded-Healer: An Auto-Ethnography
Deborah Irvine
University of Queensland
27th May 2016
I scrape around the empty, hollow shell
That is my body
Looking for vestiges of who I was
To take with me as I move forward
When I stop suddenly in my tracks
Forgetting who I am
Returning to my shell to try and remember.
(DM Irvine, October 2008)
Illness, Wounding, Loss, World, Body, Soul, Identity, Vocation, Path, Movement, Hope; all these words spoken, encapsulated and implied within this poem arose spontaneously, an unedited stream of consciousness from myself, the Auto-Ethnographer at that particular moment in time, soon after being deemed medically and legally Totally and Permanently Disabled (TPD) due to physical illness and consequently ill-health retired from my creative, Soulful vocation spanning twenty-eight years as an instrumental music teacher and conductor in schools and the community.
These words arouse many questions around what it means to face such existential thoughts and processes that bring us all at various times and in various ways to such confrontational moments in our lives such as this. The above paintings, Healing Through Wisdom by David Williams, which hang in the entrance to Royal Brisbane Hospital bear connection and meaning to me, the Auto-Ethnographer as I began continuing monthly hospital plasma treatments as a patient in connection with my experiences of illness and healing and as I Re-learn my World (Attig 1996, 2001; Neimeyer 2001), and in relation to my new vocation as a Wounded-Healer Through Wisdom via Counselling and Psychotherapy.
The study of Phenomenology of Illness takes us to the deeper meanings and descriptions of the experiences of the components that lie underneath diagnostic labels, to the human and vulnerable aspects of Soul, Spirit, Mind and Bodywhere the illness and wounding occur (Larson, 1999; Myers & Sweeney 2008). Phenomenology of illness raises deeply personal explorations and questions about what it means to be human amongst experiences of illness, wounding, loss, identity, intimacy, belonging, meaning, vocation, Life-Paths, despair and hope (Krippner & Powers 1997, p. 130). Existential processes and questions that arise in combination with phenomenological explorations of illness arouse such questions as, “Who am I now? What is my Identity now? How do I experience Intimacy, Love and Compassion now? What does Life offer me now? What can I now offer Life in return? How do I find Soul in my World now? What are the processes by which I can engage in Meaning-making and Soul-work?
Research Proposal Themes and Questions
In this Research Proposal I wish to explore these topics, themes and questions presented above by using myself as the Auto-Ethnographer, the explorer, observer, and interlocutor with others in similar experiences around such themes as the Phenomenology of Illness, Wounding, Loss, Identity, Belonging and the Vocation of the Wounded-Healer. My research questions revolve around my processes of exploring my own Phenomenology of Illness and Identity and my Meaning-making as a Wounded-Healer: “How do I position myself as a Wounded-Healer? What do I bring to the interface with another’s Wounds having been Wounded myself? Who is the Wound and Who is the Healer?” By exploring these questions and phenomenological processes I hope to add further insights, explorations, and depth to the present understandings of the experiences of Wounding, Loss of Self, Identity, Belonging, Meaning-making and Soul-work around experiences of Illness and to validate the legitimacy of this Auto-Ethnographic Research study of the Phenomenological Processes of the Wounded-Healer in communion with the Wounded-Other within my vocational community.
The World I now inhabit and where I engage my Wounded-Healing is a community organisation focused on healing other wounded beings around their phenomenology of Illness, Identity, Belonging and Meaning-making. It is an organisation whose mission statement is,
To encourage the building of a society where the acknowledgement of both our common brokenness and the treasuring of our uniqueness are accepted as being fundamental to each persons’ wholeness (Barringham & Barringham, 2002, p. 3).
Remembering that wellness, wholeness and caring is the goal and alchemical elixir of health and healing, rather than cure (Benner & Dunlop 1994, pp. 27-42; Myers & Sweeney, 2008; Moore 2010, 2012; Craigie 2010, p. 56), the Auto-Ethnographer and the material are together engaged in a mutuality of work and purpose that combines the Art and Science of Healing in a modality called Psychotherapy, or Counselling, but whose practice and origins, calling and vocation contain the Wounded-Healer within them (Koenig, McCullough & Larson, 2001, pp. 24-49; Moore 2012, pp. ).
Research Proposal Outline
In this Research Proposal I will describe the tradition and methodologies of Auto-Ethnography; Phenomenology, particularly the Phenomenology of Illness, Soul, and as Existential; the relevance of creating Sacred Space and relationship; “meaning-making” tools such as the Biopsychosocialspiritual Model (Sulmasy 2002; Moore 2012, p. xv; Koenig 2013, p. 8); and the Auto-Ethnographer’s Weltanschauung, World View in relationship to past and present Self, Others, Nature, Spirit (Merriam-Webster) and Dasein, or being-in-the-world (Benner & Dunlop 1994, pp. 36-37; Heidegger 2000; Attig 1996, 2001; Barringham 2014) as modelled by Sweeney & Myers (2003/2008) Appendix 1 and Moore (2010, p. xv) Appendix 2.
Particularly, I will describe the origins, traditions and methodology of the Wounded-Healer and Psychotherapy/Counselling, which bring about the Research Proposal’s justification, practice and investigations. For all these topics and themes I will delineate the literature to which I will refer to illustrate their legitimacy, relevance, and evolving traditions by which to guide my research directions and applications with the aim and goal to contribute and further extend the insights, knowledge, awareness and implications around the phenomenology of illness, healing and “meaning-making.”
Overarching my practice as an Auto-Ethnographic researcher will be ethical considerations regarding respect, care and compassion, iatrogenic dangers, anonymity and confidentiality of myself, other persons I interact with in my past and present vocational community, colleagues, friends and family and my experiential processes, practitioners and doctors. Ethical Codes of Conduct of the Australian Counselling Association (2012), Queensland Counselling Association (2014), PACFA (2014, 2015), Queensland University of Queensland and my organisation’s own ethics and duty of care towards its service users and providers will be paramount (NHMRC 2015; Shevellar & Barringham 2015).
Finally in this Research Proposal I will outline the methodological structure for the Research Project itself; its formats, participants, data sources, collection methods, timelines, structure and frameworks including historical-cultural approaches encapsulated in both the Art and Science of healing in this present-day period, but with roots and practices reaching back to the origins of the Wounded-Healer (Koenig, McCullough & Larson, 2001, pp. 24-49).
Auto-Ethnography
“Auto-Ethnography” has been used as a word for at least forty years by literary critics as well as anthropologists, standing at the intersection of three genres of writing; “native anthropology,” “ethnic autobiography” and “autobiographical ethnography” (Reed-Danahay 1997, pp. 1-9). In ethnographic autobiography or autobiographical ethnography anthropologists, or a person interjects their personal experience (Auto) into ethno-graphic writing, reflecting a duality of narrative (graphy) and thereby constructing both the method and text, as in the traditions of Lejune, Brandes, Denzin and Deck (Reed-Danahay 1997, pp. 1-9). By placing her/his self in a social context and writing a self-narrative of her/his life within the social context and culture in which it occurs Reed-Danahay (1997, p. 9) further cites Herzfeld’s (1985, 1996) concepts of the duality of “social poetics” of both self-reference and cultural reference as a dominant perspective of Auto-Ethnography, as in Appendix 1.
Roth (2005, p. 4) cites Reed-Danahay (1999), and Denzin (1989) and further posits Auto-Ethnography as a critical research contribution representing concrete sociocultural realizations and cultural-historical possibilities through the legitimate inter-subjectivity of the various biographical questions and autobiographical responses constitute a realized interview protocol, and action possibilities that exist at the collective level. Roth (2005, p. 12) cites Derida (1995) as stating Auto-Ethnography “is a process of creating an archive of Self which always participates in future construction of Selves in a recursive process.”
Ashton & Denton (2006, pp. 1-5) delineate the legitimacy of Auto-Ethnographical writing and research that expand the horizons of our consciousness by moving the heart as well as the mind and permitting us to,
Reintegrate the sacred with the secular
in ways that promote freedom and self-determination.
(Lincoln & Guba 2000; Moore 2012, p. xiii)
Therefore this methodology is appropriate and useful in the examination of Illness and the loss and redefining of Self that arises in the phenomenology and ontology surrounding Illness and Wounded-Healing, across both the sacred and the secular, and specifically to the Auto-Ethnographer of this Project (refer Appendix 1 and 2).
Roth (2005, p. 15) also warns of the dangers of illusion, grandiose myths, delusion, prejudice and ideology that can arise from poor objectivity and counter-questioning, as well as from the reader’s own biased interpretative disassembly and deconstructions. Noddings (1984, pp. 30-78 cited in Benner & Dunlop 1994, p. 37) and Roth (2005, pp. 10-11) promote dialectical phenomenological models to continually suspend judgement, question our habitual ways of thinking and doing, particularly in setting aside cultural-historical presuppositions and factual knowledge to,
Step out of the work to thereby step more fully into it
and into the Wounded-Other’s personal framework.
Moore (2010, pp. 127-137), Guggenbuhl-Craig (1971/2004, pp. 115-124) and Ellis (1989) detail at length the shadow-side of the archetype and practice of the Wounded-Healer as a vital counter-pole to balance and integrate the positive aspects and avoid ideology, unethical practice and inflation, frequently resulting in being seen as a charlatan and false prophet.
Phenomenology
Roth connects Auto-Ethnography to phenomenological thought by positing:
We are always already part of the social and material world, as bodies among bodies shot through with meaning, and where any hope of coherence between the scientific knowledge of ourselves and our idiosyncratic experiences require that both sides must be pushed. (Roth 2005, pp. 8-9)
Roth (2005, p. 9) concludes that first-person Auto-Ethnographies can furnish descriptions of experiences that phenomenological methods investigate, proffering new insights and knowledge in terms of deeper structures. Bosnak (2007, p. 48) delineates Merleau-Ponty’s phenomenological differentiation between the subjective body that you have, the body-object which can be opened up and investigated as in Illness, and the subjective body that you base on your subjective experience of being an embodied presence in the world.
Husserl (1970, pp. 97-8) expands on a greater range of phenomenological aspects
As being Transcendental;
Where the source bears the title I-myself,
and where “I” or the “ego” relates to what is first taken for granted as “my Soul.”
Entering the Phenomenology of Soul and Soul-Work
Scandinavian ethnological research on Soul across world cultures refers to a pluralistic form of Soul; firstly as theI-myself Soul, “life-soul, body-soul, ego-soul” of the waking Daylight-world as stated above, and secondly the Underworld Soul, or “dream-ego” and “imaginal-ego” (Hillman 1979, pp. 104-5).
Acknowledging the Phenomenology of Soul is a vital aspect of Psychotherapy; where Psyche is the Greek word meaning Soul and where Psychotherapy and Counselling derive from caring for the Psyche, Soul and Mind through at-tending and love (Hillman 1994, p. 42; Koenig, McCullough & Larson, 2001, pp. 46-48; Tacey 2006, pp. 86-87; Moore 2012, pp. xiii-xvi).
All manifestations of Soul and Soul-work will be important in the practices of the Wounded-Healer (Jung 1984, pp. 260-279; Bosnak 2007, p. 48; Guggenbuhl-Craig 2004; Moore 2010, 2012; Miller & Baldwin 2000, pp. 243-261), and where “Healing occurs in a person’s Spirit” (Puchalski 2006, p. 46) as represented in the Biopsychosocial-Spiritual Model (Sulmasy 2002; Sweeny & Myers 2003, 2008; Moore 2010, pp. xiv-xv; Koenig 2013, p. 8). In Appendix 2 below, Moore (2010, p. xv) presents the Wounded-Healer/Wounded-Other as encapsulating Spirit, Soul, Body and World which correlates to the four dimensions of the Biopsychosocial-Spiritual Model of health where persons can be considered“beings-in-relationship, including a relationship with transcendence.” This correlates with Husserl’s (1970) phenomenological view and provides a holistic, unifying therapeutic and methodological approach and pallet for the Wounded-Healer (Shevellar & Barringham 2014).
When you Help you see life as weak;
When you Fix, you see life as broken;
When you Serve you see life as Whole.
Fixing and helping may be the work of the Ego,
And Service the work of the Soul.
(Puchalski 2006, p. 47)
The Wounded-Healer
The genuine Wounded-Healer accepts her/his own wound along with that of the patient and finds there an illumination that enables her/him to transcend the experience while remaining forever both patient and healer. (Miller & De Witt 2000, p. 255)
Jung stated that “only the wounded doctor can heal” and Guggenbuhl-Craig (2004) states the Wounded-Healer/Healer-Patient archetype exists and is activated each time a person is ill, whether physically, mentally or psychologically (Miller & De Witt, 2000, p. 246). Hillman (1979, 1994, 1992), Koenig, McCullough & Larson (2001, pp. 24-49), Guggenbuhl-Craig (2004), Bosnak (2007), Moore (2010, 2012) have delineated the origins of the Wounded-Healer throughout history from mythologies of Kali, Gula, Chiron (both wounded and healer) and Asclepius and the temples and abatons built for the service of healing (Guggenbuhl-Craig 2004, p. 84), and how similarly today Bosnak (2007, 2012) practices Asclepiad-style embodied psychotherapy encompassing abatons.
Religion, Spirituality, and Healing have had a long, intertwined association throughout history and cultures, only separated in Western medicine during the Enlightenment and particularly in the 20th century, while recently reuniting in Psychotherapy with various practitioners such as William James, Jung, Hillman, Kubler-Ross, Herbert Benson, Moore, Levin, Koenig (Koenig, McCullough & Larson 2001, pp. 24-49).
Phenomenology of Illness as Existential
Kestenbaum (1982, pp. 16-2) links phenomenological thinking style or “habit of mind” to the “existential situation of the patient;” citing Pelligreno (1979, p. 62; p. 127), he posits fours areas of phenomenological understanding of existential wounding suffered through the experience of illness. The handbooks of Phenomenology of medicine, embodiment, and caring in health and illness by Benner (1994) and Toombs (2001), the personal autobiographies/Auto-Ethnographies of Sontag (1977) Kleinman (1988), Kreinheder (1980, 1991), and Carel (2008) will add great depth to the literature, knowledge and cultures delineated above and provide extensive palettes and templates for the Auto-Ethnographer.
Kinsley (1996, pp. 185-194) uses the term Pathographies: The Voice of the Patient, whereby the Wounded-Other is consumed by the search for meaning amongst the chaotic, terrifying events of illness. Pathographies are creative, bringing the terms Existential-Humanistic and Phenomenological into passionate, intimate, sensory confrontation in contrast to clinically rational, medical/philosophic language (Krippner & Powers 1997, p. 130).
I will also have recourse to a long tradition of philosophers and phenomenologists such as Husserl, Heidegger, Merleau-Ponty, Buber, Frankl, Jung, Tillich, May, Fromm, Bugental, the French philosophers Ricoeur and Marcel (Pembroke 2002, 2004), and more recently the Jungian psychotherapists Guggenbuhl-Craig, Hillman, Bosnak, Mindell, and Moore who altogether, despite much of their cool, rational thought, provide also the Spiritual, Sacred and Imaginal, Archetypal and Mythological worlds of Soul and Spirit.
Creating Sacred Healing Space
Healing takes place, depending not so much upon my effect on you or your effect on me,
but on the effect of critical moments, archetypal events,
welling up from within and reflected in our meeting. (Hillman, 1994, pp. 37-38)
Many of the above philosophers, phenomenologists, psychotherapists also integrate the relationship between Healer and Patient, the container, the transference and the sacred healing space that arises in the Wounded-Healer paradigm, as specifically articulated by (Shevellar & Barringham 2014) and Pembroke (2002, 2004, pp. 19-31) who cites by Buber’s (1947) I-Thou and coining of the term Inclusion, Marcel’s (1964) concept of Disponibilite or BeingPorous/Permeable, and Roger’s (1980) Empathy, advocating “one must maintain contact with one’s personhood in relating to the other while also losing oneself temporarily in deep empathic engagement” (Pembroke 2002, p. 22).
We often set out to make a difference in the life of others,
Only to discover we have made a difference to our own.
(Braun-Haley 2014)
I, the Auto-Ethnographer will also pay heed to these therapeutic and archetypal relationships between myself, the Wounded-Healer and the Wounded-Other, the cross-fertilizations that arise spontaneously, and the Sacred Space that is built through relationship and “being” (Barringham & Barrringham 2002). Phenomenological and Soulful observance of what is being revealed, whether symptom, image, or sensation via physical or psychological caring becomes homeopathic healing rather than allopathic by befriending wounds of both the Wounded-Healer and the Wounded-Other (Moore 2012, p. 9).
Ethical Considerations
Human research is governed by Australian law that establishes rights for participants and imposes general and specific responsibilities on researchers and institutions and where Australian common law obligations arise from the relationships between institutions, researchers and participants (PACFA 2014, 3.4; NHMRC 2015). Pellegrino (1979) (cited in Kestenbaum 1982, pp. 17-19) and Shevellar & Barringham (2015) posit that all health professionals must employ a humanistic professional ethics sought from a phenomenological habit of mind based in the unique impact of illness (of the impact of being ill on the humanity of the person), and whereby it is the need to repair this specific damage done to the patients’ humanity that imposes ethical, moral obligations above all.
While the Hippocratic oath promotes “caring for all dimensions of the patient/client’s lived experience and reality” (Pellegrino 1979, p. 62) and denoting a caring relationship of concern (Benner & Dunlop 1994, pp. 28-30), Bosnak (2007, p. 48), notes the Wounded-Other needs both Hippocratic “body as object” healing and Asclepian “body as subject” healing primarily through embodied imagination.
It is much more important to know what sort of a patient has a disease,
than what sort of a disease a patient has. (Osier cited in Moore 2010, p. 179)
These attitudes are held by the Auto-Ethnographer’s vocational organisation, where multiple Biopsychosocial-spiritual ethical challenges demanding respect, empathy, honesty, duty of care (QCA 201; ACA 2012; PACFA 2014) assault both the Wounded-Other and the Wounded-Healer, where all are broken but united in our imperfections, vulnerabilities and search for caring and wholeness (Benner 1994, pp. 27-42; Barringham 2002, 2014, 2015).
Socratic Virtues ennobled in the Ethical Codes of QCA, PACFA 2014 2.1-2.4, ACA, the legal codes, and the organisational code demand respect, confidentiality, beneficence (PACFA 2014; 2.2.3) and non-maleficience (PACFA 2014, 2.2.4). Special care is required especially when attending to complex and intensely intimate vulnerabilities, fears and hopes that bear witness to the depths of despair arising from illness and its concomitant phenomenology, and where the power balance between the Wounded-Healer/Wounded-Other must be addressed and held appropriately while maintaining empathy and shared knowledge (Ruscio & Holohan 2006; Shevellar & Barringham 2015).
Applications of the Wounded-Healer
I, the Auto-Ethnographer will observe and examine my personal Woundedness, my position as Wounded-Healer in my vocational interface with Wounded-Others in a variety of one-on-one interactions; group-work; Community Inclusion-work; Well-being workshops; Organisational Guiding/Vision meetings; organisational research writing on illness experiences; and various forms of collegiate meetings, supervisions, and debriefings. My interface with my community organisation and its Wounded-Others will be two days per week from February until October, with the data collection and written reports completed by the end of September. The specific methods of data collection will be my on-site Journals recording interactions, insights and reflections related to the above interfaces with the following processes:
(1) Current Collegiate discussions, plus Skills Assessment Records related to my university Counselling/Psychotherapy vocational training experiences;
(2) Examinations of previous Journals, Diaries, Letters, Photographs/Illustrations, university essays to provide the auto-biographical material and themes of my past Person-hood and Phenomenology around themes of Body and Soul, Identity, Vocations (Fowler, 2000, pp. 62-104), and Meaning-making;
(3) Reading material as detailed throughout this Proposal and as recommended by my organisational colleagues and university courses;
(4) Current personal reflective Journals relating specifically to my Research Project recording my phenomenological descriptions, reflections, new knowledge and insights;
(5) Creative, Embodied Imagination processes from a wide range of practices such as daily Meditation, Dream-work, Soul-work, Mythic Writing, Soul-Collage (Sanford 1978, 1989; Taylor 1983, 2009; Clift and Clift 1984, 1989; Bosnak 2007, 2012; Mindell 1989/2011, 2001, 2011; Jung 1964, 1989, 2009; Progoff 1975/1992; Slattery 2012; Feinstein & Krippner 2008; Allen 2013)
(6) Varied private workshops with Jungian colleagues, Meditation Practitioners, and Embodied-Healing Practitioners to provide insights and reflections.
For the living body is never purely a physical body; it is also an imaginal one;
one cannot speak of the body-as-experience without considering the imagination.
(Kradin 2013, p. 30)
I will also balance my phenomenological processes and reflections with (1) the Science of evidence-based Psychotherapeutic Practices and methodological approaches recommended by my university training and my organisation (2) personal interactions/reflections and Wounded-Healing through my own regular monthly hospital treatments at Royal Brisbane Hospital, where this Report’s Frontispiece paintings of Healing Through Wisdom are displayed, and with my other varied and regular medical treatments and health specialists as I oscillate between both my Wounded-Healer/Wounded-Patient states and as such resonate to the voice of my organisation’s mantra,
We are all broken, and in our common Woundedness arises a commonality of Healer and Healed, both working together and growing towards Healing and Wholeness (Barringham & Barringham, 2002).
Appendix 1.
The Indivisible Self: An Evidence-Based Model of Wellness
(T. Sweeney & J. Myers, 2003/2008)
Appendix 2.
Map of a Whole Person’s World, Moore (2010, pp. xiv-xv)
“Where humane health-care and Psychotherapy offer deep emotional meaning
and sublime spiritual comfort, and where body and soul interact.”
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